The opening vision presents to the eye of the prophet, a horse and

rider standing 'among the myrtle trees in the bottom'.  The Hebrew word hadas

is uniformly translated 'myrtle' six times, while Hadassah, the original name

of Esther, makes the number up to seven (Est. 2:7).  Simonis considered the

name Esther to be a compound, as tur, meaning 'a fresh myrtle'.  The book of

Esther by the fact that the Divine name is only to be found buried in a

series of acrostics (see Appendix 60, The Companion Bible) is suggestive of

the way in which God works for His people even though for the time being His

presence is not evident.  The 'bottom' in which this rider was seen means a

place of shade, and in combination with the Hebrew muth is translated some

forty -five times 'the shadow of death'.  In some cases this word indicates a

protective covering or shadow (Psa. 17:8; 63:7; Isa. 51:16, etc.).

Of the 'horses' it is written, 'we have walked to and fro through the

earth, and, behold, all the earth sitteth still, and is at rest' (Zech.

1:11).  Similar language is used in Zechariah 6:5,7, 'these are the four

spirits of the heavens, which go forth from standing before the Lord of all

the earth'.  'Get you hence, walk to and fro through the earth'  It will be

remembered that the sons of God and Satan himself are said to have gone 'to

and fro in the earth' and to have walked 'up and down in it' (Job 1:7; 2:2).

The tenth chapter of Daniel lifts the veil and reveals the unseen

agencies that influenced the deliberations of the kingdoms of Greece and

Persia, an influence which will be revived as the last days draw near, even

as these visions of Zechariah indicate invisible spiritual patrols in the

earth.  The fact that all the earth was 'at rest' (Zech. 1:11) and that the

heathen were 'at ease' (Zech. 1:15), was not well pleasing to the Lord, for

it spoke of Israel's afflictions.  In reply to this report from heaven's

agents in the earth, the prophet is bidden to 'cry':

'Thus saith the Lord of hosts; My cities through prosperity shall yet

be spread abroad; and the Lord shall yet comfort Zion, and shall yet

choose Jerusalem' (Zech. 1:17).

The vision of chapter 2 is devoted to the promise of restoration, a man

being seen with a measuring line in his hand to measure Jerusalem, and the

message being given, 'Jerusalem shall be inhabited as towns without walls for

the multitude of men and cattle therein' (Zech. 2:4).

The future restoration of Israel is often considered to be impossible

by reason of their apostasy and their rejection of the Messiah.  Chapter

after chapter in their own sacred oracles accuses them of idolatry and

spiritual adultery, of disobedience and of hardness of heart, until at length

this people of God's choice actually murdered the Messiah Who had been sent

to them.  Yet in spite of this, the well -known words of Romans 11:28,29,

make their restoration certain:

'As concerning the gospel, they are enemies for your sakes; but as

touching the election, they are beloved for the fathers' sakes.  For

the gifts and calling of God are without repentance'.

Consequently in Zechariah we have a vision of Joshua the high priest

standing before the angel of the Lord, with Satan resisting, and the Lord

saying to Satan, 'The Lord rebuke thee, O Satan; even the Lord that hath

chosen Jerusalem rebuke thee: is not this a brand plucked out of the fire?'